Saturday, February 27, 2021

Gita Press

 

Gita Press

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Gita Press
Founded29 April 1923; 96 years ago in Gorakhpur, India
FounderJay Dayal Goyanka Ghanshyam Das Jalan
Country of originIndia
Headquarters locationGorakhpur, Uttar Pradesh
DistributionWorldwide
Publication typesHindu Religious Books and Kalyan Masik
Nonfiction topicsSanatana Dharma or Hinduism
No. of employees350
Official websitewww.gitapress.org

Gita Press is the world's largest publisher of Hindu religious texts.[1] It is located in Gorakhpur city of India's Uttar Pradesh state. It was founded in 1923 by Jaya Dayal Goyanka and Ghanshyam Das Jalan for promoting the principles of Sanatana Dharma. Hanuman Prasad Poddar better known as "Bhaiji" was the founding and the lifetime editor of its noted magazine who also wrote articles with his pen name "SHIV", Kalyan.[2] It started publishing in 1927, with a circulation of 1,600 copies and at present its print order had reached 250,000 (in 2012). The Gita Press archives contain over 3,500 manuscripts including over 100 interpretations of the Bhagwad Gita.[3]

Seth Jaya Dayal Goyanka, Shri Hanuman Prasad Poddar and Shri Ghanshyam Das Jalan, Gita preachers set up the Gita Press on 29 April 1923, as a unit of Gobind Bhawan Karyalaya registered under the Societies Registration Act, 1860 (presently governed by the West Bengal Societies Act, 1960). Five months later it acquired its first printing machine for Rs 600. Since its establishment, the Gita Press has published approximately 410 million copies of the Gita (in different editions) and 70.0 million copies of the Ramcharitamanas, at subsidized prices.[3]

Gita Press Gate, with its pillars inspired from the cave temples of Ellora, the gopuram, by Meenakshi temple, Madurai

It temporarily shut down in December 2014 over wage issues,[4] but work resumed a few days later.[5]

Publications

Magazines

  • Kalyan (in Hindi) is a monthly magazine being published since 1927. It has articles devoted to various religious topics promoting uplifting thought and good deeds. Writings by Indian saints and scholars are regularly published in the magazine.
  • Kalyana-Kalpataru (in English) is also a monthly and has been published since 1934. Its contents are similar to Kalyan.

Neither of these magazines runs any advertisements.

Gita Press Gorakhpur outlet at Kanpur Railway Station

Religious texts

These texts are published in Sanskrit, Hindi, Marathi, English, Kannada, Tamil, Telugu, Gujarati, Bengali, Oriya and other languages of India.

Other publications

  • Bhakta-Gathas and Bhajans
  • Small books geared towards children

Branches

Gita Press has the branches and stalls in following locations. Most of the stalls are operated in railway platforms except Churu and Nadiyad. Churu has a stall near Rishikul Brahmacharyashram vedic school and Nadiyad has a stall near Santram Temple.

Branches Address Stall Operations
Bengaluru 7/3, 2nd Cross, Lalbagh Road Bangalore - 560027 Bangalore, Yashwantpur, SSPN, Hubli
Coimbatore Gita Press Mansion 8/1 M, Racecourse, Coimbatore - 641018 ( Tamilnadu) NIL
Bhilwara G-7, Aakar Tower, C Block, Opp. Harsh Palace, Gandhi Nagar, Bhilwara (Raj.)- 311001 NIL
Cuttack Bharatiya Towers, Badam Badi, Cuttack-753009 Cuttack, Bhubanshwar
Delhi 2609, Nayi Sarak, Delhi-110006 Delhi, Nijamuddin, New Delhi, Bikaner, Churu
Rishikesh Gita Bhavan, P.O. Swargashram, Rishikesh-249304 NIL
Haridwar Sabjimandi, Motibazar, Haridwar-249401 Haridwar
Hyderabad 41, 4-4-1; Dilshad Plaza, Sultan Bazar, Hyderabad-500095 Secunderabad, Vijaywada
Indore G-5, Shree Vardhan, 4 R.N.T. Marg, Indore-452001 Indore
Jalgaon 7, Bhim Singh Market, Near Railway Station, Jalgaon-425001 Aurangabad
Kanpur 24/55, Birhana Road, Kanpur-208001 Kanpur, Lucknow, Kota
Kolkata 151, Mahatma Gandhi Road, Kolkata-700007 Kolkata, Sealdah, Howrah, Dhanbad, Kharagpur
Mumbai 282,Samaldas Gandhi Marg (Princess Street), Near Marine Lines Station, Mumbai-400002 NIL
Nagpur Shriji Kripa Complex, 851, New Etawari Road, Nagpur-440002 Gondia
Patna Ashok Rajpath, Opposite Women's Hospital, Patna - 800004 Patna
Raipur Mittal Complex,Ganjpara, Telghani Chowk(Chhattisgarh), Raipur- 492009 Raipur
Ranchi Cart Sarai Road, Upper Bazar, First Floor Birla Gaddi, Ranchi-834001 Ranchi
Surat Vaibhav Apartment, Opposite Nutan Niwas, Bhatar Road, Surat-395001 Ahmedabad, Vadodara, Rajkot, Jamnagar, Bharuch, Nadiyad
Varanasi 59/9, Nichibag, Varanasi-221001 Mughal Sarai
Chennai Electro House No. 23, Ramnathan Street, Kilpauk, Chennai-600010 (T.N.) NIL
Gorakhpur Gita Press, P.O. Gita Press, Gorakhpur - 273005 Chapra, Siwan, Muzaffapur, Gorakhpur, Gondia, Jabalpur, Samastipur

Gita Press Art Gallery (Lila chitra mandir)

The Art Gallery has the lilas ( works or plays ) of Shri Rama and Shri Krishna portrayed in 684 paintings by famed artists of the past and present. Other paintings, including Mewari style paintings of the Shri Krishna Lila are also on exhibit. The entire 700 verses of the Bhagvad Gita are displayed on marble plaques affixed to the walls.

Affiliated organizations

Gita Press outlet, Gita Bhavan, Muni Ki Reti

The Gita Press is part of the Govind Bhawan Karyalaya, Kolkata. Other affiliated institutions are:

  • Gita Bhavan, Muni Ki Reti, Rishikesh
  • Rishikul-Brahmacharya Ashram (Vedic school), Churu, Rajasthan.
  • Ayurved Sansthan (producer of Ayurvedic medicines), Rishikesh.
  • Gita Press Seva Dal (relief organization for natural calamities).
  • Hasta Nirmit Vastra Vibhag (producer of handloom made clothes).
  • Bhartiya Gramodyog Vastra Bhandar (first retailer of Gita Press in Mumbai).

See also

References


  1. "Thulasidas Ramayana". The Hindu. 21 May 2002. Retrieved 5 July 2018.

External links

  • Encyclopædia Britannica.
  • Hanuman Prasad Poddar Archived 2010-02-11 at the Wayback Machine
  • Holy word India Today, 20 December 2007.
  • Historic Geeta Press shuts down indefinitely
  • "Work resumes at Gita Press". The Times of India. 17 December 2014. Retrieved 5 July 2018.
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    Kaw Punim .


    Kaw Punim .
    Kaw Potul is ready. Dishes are all set to be served to the Crow . Another unique culture of Kashmiri Pandits who worship the Nature in every form.
    ---------++++----+++++++++-------
    Text Courtesy Ashutosh Hanjura : Today is Magh Purnima a very sacred day for all Sanatanis. In Kashmiri Pandit tradition this day is celebrated as " Kaw Punim" which translates to "Purnmashi dedicated to Crow".. Crow as per Hindu tradition is taken as representative of our Ancestors or transporter of food given away in their name of our Ancestors to them in their abode in the Pitruloka.
    Crow is also considered as the vehicle (vahan) of Shani (Saturn) and it also represents the Yama and Dharmaraja. When this festival was being celebrated in Kashmir it used to be the harsh winter during this time and crow was taken as harbinger of Hope symbolising our tradition of remembering our Ancestors and giving thanks to them. Kaw Punim is followed by "Hurie Okdoh" the first day of start of cleaning of our houses towards making preparations for Herath ( Mahashivratri) a very great and important festival for KashmirI Pandits which falls on Phalgun Krishna Paksha Dwadashi...
    On the day of Kaw Punim cooked rice or yellow rice ( Taher in Kashmiri) or Khichdi is prepared and a portion of it is placed on a large ladle made by putting two unequal stick lengths in the shape of a cross, tying those in centre and weaving a grass mat at its anterior end, giving it a spoon shape the posterior end serving as it's handle. This is called " Kaw Potul" in Kashmiri and it used to be kept on the porch if house. While putting tte cooked rice forfeeding crows on it following would be recited:-
    "Kaw Batt Kawo,
    Khechrey Kawo.
    Gang Bal Shrana karith..
    Gurute meche Tyoka karith...
    Saney Nawe larey Kanna Darey beh...
    Dal Batta kheney..."
    (Oh Crow the True Batta, the lover of Khichdi, you have taken your holy dip at the sacred Gangbal and adorned yourself with Red clay Teeka. Now come and roost on the porch of our New House and partake of this Cooked rice and Lentil)....
    Neelmat Purana signifies this day as the day dedicated for performing the Til Shradha of our ancestors. It says:
    "Purnamasya tu Maghsya Shradhaam..
    Kritva Tilar Narvah...
    Kakanam Bhojam Dadayat...
    Prabhootam Bali Sanyatam..."
    ( On Magh Purnima one should perform Shradha of his Ancestors with Sesame and thereafter give enough food as pious offerings to crows)...
    In other parts of India also Magh Purnamasi is celebrated as a very sacred day. There is a tradition of taking a holy dip called Magh Snana at the pre -determined Mahurat on this Day. As per Braham Vairavat Purana, on this day Lord Vishnu takes his abode in the waters of Holy Ganga and even a mere touch of the Holy Gangajal on this day ensures Vaikuntha prapti to a person. Taking a bath in some Holy river on this day at morning time at proper Mahurat after making a Dhyana of Holy Ganga Maya ends all Sins and Grief of a person and cleanses his Mind and Soul. The Holy dip is followed by Satyanarayan Puja. There is lot of significance to giving charity to poor and needy on this day in the form of Dhan ( money), Ann ( Food) and Vastar ( Clothes). While doing Dhana- Punya on this day the person should do a mental jaap of Sarav Sidh and Shaktishali Mantra" Om Namo Bhagwate Vasudevaye"..
    There is also tradition of doing Satyanarayan Puja called Satydeev on this day amongst Kashmiri Pandit Community..
    Wishing all my friends a very Happy and blissful Kaw Punin/ Magh Purnima. May our Ancestors be always blessing us and May Lord Vishnu always Preserve and Protect us and our Prognies..
    ॐ नमो भगवते वासुदेवाय।।
    ॐ नमो नारायणय।।

     

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    Sunday, February 21, 2021

    Social concerns of Krishna Joo Razdan

     

    B L Razdan
    The genius of the renowned Kashmiri saint poet Pandit Krishna Joo Razdan flourished in the valley of Kashmir towards the close of 19th and the beginning of the 20th century. Besides being a saint of very high order Krishna Joo Razdan was regarded as the “poet of kashmiri poets” of the native Kashmiri language apparently because of his divine devotional poetry that had come to engulf the literary circles in almost all the regional languages of India.
    The merit of Krishna Joo Razdan’s poetry was recognised by none other than the renowned and the famous Dr. Sir George A. Grierson, who had a substantial collection of his Kashmiri poems translated into Sanskrit way back in 1914 – 1925 and published under the aegis of the Asiatic Society, Calcutta, so that this treasure of rich Kashmiri poetry was not lost to the posterity merely because of the limited reach of the Kashmiri language.
    The noted U S poet and writers Emily Warn once asked a difficult question like “Does the social function of poetry vary so wildly that we cannot generalize about it?” And then she herself hazarded an answer. “Poetry binds solitudes. It enacts a central human paradox: we exist as singular selves, yet can only know them through our relations. A poem creates a presence that is so physically, emotionally, and intellectually charged that we encounter ourselves in our response to it. The encounter, which occurs in language, preserves and enlarges our solitude and points out our connections.” According to Matthew Arnold poetry is a record of the emotions and sentiments of people at some particular point of time.
    Thus viewed, even as the advent of 20th century saw Krishna Joo Razdan emerge as one of the great writers of devotional poetry, he did not confine himself to devotional themes alone. He also tried his hand at writing on other subjects and themes. No wonder that some critics have said that Krishna Joo Razdan was the first devotional poet to highlight the spirit of patriotism in the beginning of 20th century. This created a basis for poets like Azad and Mahjoor for strengthening the trend of patriotic poetry in Kashmiri.
    Krishan Joo Razdan was the first Kashmiri poet who was proud of his mother tongue Kashmiri and lauded and hailed it as Mother Goddess’ own language. Wrote he in one of his poems:
    I assert with confidence that Mother Godess loves Kashmiri language the best of all. For a person reading and speaking this language a gibbet changes into a mounting saddle. Those who read and hear Kashmiri language are absolved of all troubles By Mohter Goddess in her infinite beautitude Besides purging them of all their sorrows she sends bounties galore Treating as her own offspring she showers on them her abundant love I have composed a lyric pregnant with divine love and enlightenment I have abbreviated a tale adjudged too long by all My convictions should be avaialable to sages and savants They alone can appreciate all my thoughtful surmons
    (Translated from Kashmiri by Prof. K. L. Moza)
    As is clear from this famous poem, Razdan Sahib is proud of Kashmiri language which is the principal medium of his poetic expression. He regards it dearest to the Mother Goddess. He is convinced that salvation for Kashmiris is attainable only by singing praises of the Mother Goddess in Kashmiri language’. Krishna Joo enriched Kashmiri language with similes and metaphors culled from his charming rural ambience, making it a desirable medium for poetic expression. Loving deeply his mother tongue Kashmiri Razdan Sahib enriched the language by making it the principal medium of his poetry in spite of being a profound scholar of Persian and Sanskrit languages.
    As is true about every great poet, the tone of some of Razdan Sahib’s lyrics is prophetic. Horrified by the progressively dwindlindling numbers of his community he painfully anticipates its diaspora. This prophetic vision of the immortal bard in the early decades of the twentieth century came very true towards the end of the very same century.
    In spite of having suffered at the hands of foreign invaders, Krishna Joo Razdan, as a true Hindu, was secular to the core. Razdan Sahib’s devotional poetry illustrates the tremendous inclusiveness of Hindu faith. He calls shivratri shab-e-qadr and shab-e-meraj which are both fundamentally exclusive Islamic concepts. At the same time he was proud of his own sanatan dharam faith and went about proclaiming the same by applying a huge tilak of chandan and saffron on his forehead. As preached in the holy Geeta, Far from breeding any rancour, Krishnajoo had attained eternal peace by turning his mind away from worldly pleasures and adoring the divine in his heart. This gave him freedom from want, worries, anxieties and fear. He sincerely believed in the oneness of the universe and in the brotherhood of mankind. “Let us all unite”, he exhorts, “and go in for self-introspection. Let us stand united and strive for peace”. Again, like Lalla, he seems to believe that it is “we who existed in the past and we who shall exist in the future.”
    Krishna Joo Razdan lived far ahead of his times. He was genuinely concerned about the condition of women and led by example in restoring their rights and dignity. He would suggest to one and all that they receive their daughters with broad smiles whenever they would visit their parents and make their stay as comfortable as possible. Never should anyone be seen with a frown on his face while dealing with one’s daughter. He lived up to these prescriptions himself. It is recounted that his sister broke an earthen pitcher while carrying water to her in-laws’ house. The mother-in-law saw this. Quickly came she and picked up the mouth of the broken vessel and after dangling it before her, put in around her neck. Krishna Joo was cut to the quick on learning about this incident. He hired men to carry dozens of earthenware resembling the broken pitcher and sent these to the mother-in-law, thereby not only avenging the insult to his sister but also making public the support she enjoyed among her kinsmen. Later, when the same sister was widowed with two children, he recalled them all to his village and constructed a separate house for her and her children and gave them landed estate that ensured their survival with dignity. Incidentally, one of these two children, on growing up, was later known as Swami Gobind Koul, a well-known saint of Kashmir in his own right.
    Full of empathy and generous to a fault Krishna Joo Razdan ensured that the tillers at his estate were provided a fair share of the crops so that they could live comfortably and with dignity. He was also concerned about the plight of craftsmen and other professional workers like the potter, the jester, the blacksmith, the wrestler, the cook, the gardener, etc. Like Shakespeare’s stage, he regarded the world as a “Bhanda Jeshan” or a folk play and has manifestly written so in one of his famous poems. In his poems, Razdan also highlighted the plight of his fellow Kashmiri Pandits, who had acquired an exalted social status but were reduced to penury during the Afghan rule.
    A contemporary of Razdan Sahib recalled that on one occasion, while attending a marriage feast he overheard another guest shout that some of the dishes served were not up to the mark and that one of these smelt like burnt. Krishna Joo at once called the person serving the dish and publicly asked him for another serving remarking aloud that the dish tasted so nice that he could not help asking for another helping. This silenced in tracks the murmur that had just been given rise to among the gathering by the unpleasant remark of the other invitee and saved embarrassment to the host.
    Krishna Joo believed in Swdharma and like a true Vedantist held the view that all religions were true and the path shown by each different faith was a different path that ultimately led to Him, the one and only God. There was, therefore, no need for conversion, or re-conversion for that matter.
    (The author is formerly of the Indian Revenue Service, retired as Director General of Income Tax (Investigation), Chandigarh).

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    Pt. Krishna Joo Razdan'

     

    Razdan Sahib's Puranic Picture Gallery

    Author: ??? (Please let us know)

    Krishna Joo Razdan's "Maharaja Mahadevun Che Chhui Saal" is a superb Puranic picture gallery. In this devotional lyric cosmos is the studio-cum-exhibition hall, Lord Vishnu is the model and Krishna Joo Razdan, incognite as Narada, is the inspired literary painter. The bard's devout imagination, telescoping Lord Vishnu's variegated associated exploits, objectified them on literary canvas. Like impressionistic painters, Krishna Joo paints diverse fleeting associations conjured up by his unique model. Each quatrain in the lyric is a picture-frame exhibiting two or more pictures. Here the model remains unaltered but there are constant changes in the perspective.

    Narada, journeying through the vast cosmic expanses, informs Lord Vishnu about developments in the celestial regions. He invites Lord Vishnu to Lord Mahadeva's marriage. Krishna Joo Razdan, incognite as Narada, paints ingratiating memories associted with his unique model. In the incarnation as Lord Rama, Lord Vishnu showers bounteous love upon Mother Sita. By quickening up the associated memories of the readers, Krishna Joo conjures up the picture of Lord Rama and Mother Sita enjoying perfect conjugal bliss.

    Radha-Krishna Deep Love

    He juxtaposes with it a picture depicting deep love between Lord Krishna and Mother Radha. In the same frame he fits in the portrait of Lord Krishna lifting the Goverdhan mountain to protect the cows, cowherds and calves against the torrential rain sent by jealous Lord Indira to lash the Gokul landscape. Next Krishna Joo paints Lord Krishna enjoying butter offered with love by Ma Jessuda. He conjures up infant Krishna with butter-besmeared mouth and face playing pranks about Jessuda. Alongside with this picture is placed the picture of Kubza whose hunch is set right as she unhestitatingly applies sandal paste to Lord Krishna's forehead meant especially for Kans, the king of Mathura. This is followed by a suggestive painting of Sudama offering Lord Krishna rice chaff to eat.

    Shrimad Bhagwatam mentions that Sudama was one of the dearest boyhood friends of Lord Krishna. One cold rainy evening he was munching some grains. On enquiry he attributed chattering of his teeth to intense cold. This false statement subjected him to perpetual penury in his later life. Once he is directed by his wife, Sushila, to seek help of his boyhood friend who is now the king of Dwarika. In the royal place, Sudama is received very warmly. Lord Krishna himself washes clean his tired feet. Sudama has brought for Lord Krishna some chaffy rice. The Lord enjoys a handful of the offering of love. He is prevented from enjoying more by Rukmini. She fears that the kind Lord will bestow everything upon Sudama rendering his own person and family impecunious. This incident too is the content of a picture in Razdan Sahib's picture gallery.

    Bhagwatam & Ramayana Juxtaposed

    Sugreve, the king of Kishkindha, is driven out of his capital city by his unrighteous brother Bali. Along with his faithful lieutenants, he retires to a hilly eminence where Bali is destined to die under a curse pronounced by a sage. Lord Rughvir befriends Sugreve and, after killing lascivious Bali, he places upon his head the crown of Kishkindha. Vibhishana, deserting the camp of his demoniacal brother Ravana, joins Lord Rughvir in Kishkindha. He is enthroned in exile as the king of Lanka. Bali Dhaanav, the demon king, is bestowed the underworld for his generosity. These three Puranic episodes are held by a single picture-frame forming the fourth quatrain of the poem. Feeling envious of the tremendous popularity of Lord Krishna, Lord Brahma, the god with three heads, hides away all his calves and cowherd companiuns in a cave. Lord Krishna creates all the stolen creatures himself. This abashes Brahma. Lord Krishna forgives Brahma's insolence. Krishna Joo paints this episode without going too deep into its ontological implications. He feels ecstatic while painting Lord Krishna dancing with the gopis. Devki, the dear sister of Kansa, is married to the Yadhava prince Vaasudev. When the newly wedded couple are driven towards Vasudev's country, the elements predict Kansa's death at the hands of Devki's offspring. Thereupon, Kansa imprisons Devki and her husband. He assassinates Devki's six babies in succession and Lord Krishna, the seventh, is spared by divine intercession. As Lord Krishna grows up, he kills Kansa for the restoration of moral order. Leaving his foster mother, Yashodha, in Gokul, he comes to Mathura. At the request of Devki, he brings to life the six children which she has lost. These children later become Gandharvas. This Puranic episode forms the sixth picture-frame in Razdan Sahib's picture gallery.

    On the completion of his education at Sandipini's hermitage, the guru asks his illustrious disciple to bring to life his son drowned in a naval tragedy. Lord Krishna jumps into the sea and retrieves alive the son of his guru. Krishna Joo paints this episode in the seventh and the eight quatrains which run into each other In shrimad Bhagvatam there is mention of Shankhasur. This demon unleashes terror and unrighteousness all around. When pursued by superior righteous strength, he hides himself in the vast conch shell which forms his abode. Lord Krishna jumps into the sea and challenges to a battle the demon who has been perpetrating horrible atrocities upon the devout. Shankhasur is killed and his conch shell, called Panch Janya, becomes a coveted possession of the yaadavas. This episode too is the content of one of the pictures lightly sketched by Krishna Joo.

    Spirituality in Devotion

    As the Pandavas are befriended by Lord Krishna during their exile, they recognize the essential divinity of their kinsman. They start supplicating before him in deep devotion. This is resented by a contemporary prince, Shishupal, who regards Krishna nothing better than a common cowherd. Shishupal nourishes grudge against Krishna also for eloping away with his sister Rukmini, Lord Krishna, the merciful, forgives Shishupal's impertinence a number of times. He cuts off Shishupal's head with his rotating disc (Sudharshan Chakra) as the latter persists in pouring forth abusive language. This cpisode too forms one of the painted canvases in Krishna Joo's vast picture gallery.

    With his carnal passions perfectly under control, Lord Krishna dallies with 16108 ladies and maidens. Razdan Sahib paints this fact with light verbal strokes. Lord Krishna's separate dalliance with each gopi is an objectification of the essential oneness of God. Lord Krishna sows rubies from a string which, first changing the sapling, develop into sizeable trees bearing rubies on boughs and branches. Collecting these rubis the messenger from Radhika grows quite rich. In this picture-frame, Razdan Sahib also includes the spectacle of a pearly shower sent by Lord Shiva to lash the Kashmir landscape. At the end of the frieze, Razdan Sahib juxtaposes the portraits of Lord Vishnu and Lord Mahesh with their divine consorts Laxmi and Gauri.

    Razdan's Perpetual Struggle

    Spiritual progress enjoins an arduous effort. Spiritual bliss and enlightenment are realizable only through constant meditation and assiduous observance of high psycho-physical discipline. This is manifest from Krishna Joo Razdan's all devotional lyrics. We observe him as a seeker constantly seeking to realize Brahman. Sometimes, he is a dualist with an impersonal concept of God. Soon he becomes a dualist with a personal concept of God. Again he feels that Advaita Vedantic monism is the highest truth. The bard's imagination, surcharged with devotional ecstasy, keeps shifting constantly from one point of view to the other. He is obviously living the experiences which he is communicating through his devotional lyrics. Being a true devotee of God, he feels divine contemplation an existential indispensability. He is painfully conscious about the dwindling numbers of Kashmiri Pandit community. He fears its complete extirpation due to the prevalence of numerous social evils.

    Razdan Sahib is proud of Kashmiri language which is the principal medium of his poetic expression. He regards it dearest to the Mother Goddess. He is convinced that salvation for Kashmiris is attainable only by singing praises of the Mother Goddess in Kashmiri language. Razdan Sahib's poetry objectifies his perpetual struggle for comprehending the mysterium tremendum enveloping man all around.

    Subjective Idealism

    Idealism is the school of philosophy which regards God or Brahman as the ultimate reality. This Philosophy is the bed-rock of all religions of the world. Some philosophers believe that man and God are essentially one. God is attainable by directing sense perceptions inwards towards the self. This is the cardinal viewpoint of subjective idealists. Essential Brahminism too is subjective idealism. There are other idealists who, recognizing the existence of God, consider Him an entity separate from man. For them, God directs the course of nature. He is an entity outside man. Man is answerable for his actions to God on the day of resurrection. This type of idealism is called objective idealism. It is the main philosophic content of the religions like Islam and Christianity.

    In some of his lyries, we observe Razdan Sahib marshalling the basic postulates of objective idealism. There are others in which subjective idealism is the poet's predominant philosophical preoccupation. He discerns greater rectitude in the subjective philosophical postulates. In one of his poems, he advocates observance of Islamic practices for the enjoyment of spiritual bliss. Razdan Sahib's lyrics objectify the great bard's patient perpetual struggle for comprehending the mystery of existence. He perpetually investigates the validity of polytheistic and monistic religious concepts. He is sometimes a polytheist objectifying his devotion separately for Brahma, Vishnu and Mahesh. In such moods, Rama and Krishna are two different incarnations. But at the same time, he regards all the principal gods of Hindu pantheon a single entity. God appears to him permeating every cosmic object around. In the concluding couplets of Maharaja Mahadevun Che Chuui Saal, he reveals his belief in the essential monistic nature of God. He longs for the realisation of the eternal truth of advaita vedantic monism and desires to realise his essential oneness with God.

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    Saturday, February 20, 2021

    ARIZUVI DORIKUTHI [Mani Kamna]

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    Friday, February 19, 2021

    'Despite directions from PM, DC Jammu's office, Relief Commissioner doesn't grant medical help'





    'Despite directions from PM, DC Jammu's office, Relief Commissioner doesn't grant medical help'


    		10/25/2018 10:05:52 PM
    Early Times Report
    JAMMU, Oct 25: The family members of the Usha Koul of Bantalab alleged that, who has been suffering from terminal disease cancer for last some time, despite the directions of the Prime Minister of India and Deputy Commissioner Jammu's office, the Relif Commissioner didn't clear bill due to which patients is still suffering.
    In a press note issued here, it states that patient's husband is retired and gets Rs. 13000, as pension which is not enough to bear the cost of treatment as she needs more than 10 lakhs for treatment. In this connection PM of India vide his Nos: PMO/E/2018/0324353 dated 4.7.2018 and No 0334009 dt. 10.7.2018 directed the DC Jammu to settle all medical bills even state Governor vide his no 999000876711 and 99900057283 dated 3.7. 2018 also asked to settle the case as soon as possible. The DC Jammu had forward the case to Relief commissioner as the pensioner is Migrant. The Relief Commissioner written that he was not received bills to vide his No:RRCM/DCR/GRIEV/18-19/175-77 DATED 22.9..3018.
    It further states that after enquirer the bills were traced and resubmitted to Relief commissioner received by relief commissioner office vide his receipt no 6074 dated 15.10 18 ,but till date bills have not been settled resulting the poor family has been surfeiting and reached for begging. It alleged that the work done by relief commissioner is very poor and higher authorities need to look in to the matter and must be direct to work properly and settle the claim at once. The clerks of the office does not work properly as their attitude is very poor towards such cases which needs to be settled on emergency basis .LATER THE UNFORTUNATE LADY PASSED AWAY ON31 1. 21 DUE TO SHORTAGE OF MONEY.RC DIDNOT HELP NOR ANDY LEADER

     

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    TRACK GRIEVANCE

    1.ApplicantApplication Submitted in System and sent to Designated Officer29/06/2018
    2.JKGGCSir, I am directed to request you to kindly redress the grievance of the complainant within 15 days marked as Regular as per Standard operating Procedure of J&K Government Grievance cell. Yours faithfully, Ashiq Hussain, J&K Government Grievance Cell03/07/2018
    3.DC Jammucomplaint pertains to Relief Commissioner.03/07/2018
    4.JKGGCSir, I am directed to request you to kindly go through the feed back given by the department and take immediate necessary action in the matter and resolve the grievance . Further more the uploading capacity of attachment is 200 kbs. Yours faithfully Yours faithfully (CHT-Head) Mohammad Ashraf Shah Jammu & Kashmir Government Grievance Cell, In Jammu, J&K Civil Secretariat In Srinagar, Church lane House NO 8 Sonwar Srinagar03/07/2018
    5.Relief Commissioner (Migrants) J&K. Sir, a letter has been sent to Sh. Ashok Koul, Lane No. 1, Sector 1, Bharat Nagar Bantalab vide this office letter No. RRCM/DCR/Greiv/18-19/150-52 dated 22-09-201822/09/2018
    6.ApplicantR/Sir. I visited relief many times for the same, finally they give me application form ,which was being forwarded by the zonal officer ,Sarwal zone IV , i went there many times , but the concern official was not present there ,They always told me to wait or come on next day , but their next day come never . the said official did not met me, pushing an old man in trouble , so my humble request to your kind self is remain present and do the needful at an earliest. Possibility they are doing so for bribe . or some other purpose. Nor I received any letter from relief commissioner so far . so please god sake ask zonal official to remain present and direct concern clerks to do work without any money as I am poor pensioner and i am unable to pay bribe to clerks ..........thanking you sir, yours faithfully, ashok koul ,lane no 1 sector 1, behind basanr palace ,near Masjid , bharat Nagar, bantalab, Jammu 181123 Mob No 9419132977 . 22/09/2018
    7.Relief Commissioner (Migrants) J&K. Sir, a scanned copy of above reply is attached herewith for reference please.04/10/2018
    8.SuperAdminKindly Redirect30/07/2019
    9.JKGGCSir, I am directed to request you to kindly redress the grievance of the complainant at your end for appropriate action. Yours faithfully, Lucky Kumar, Jammu & Kashmir Lt. Governor’s Grievance Cell.16/02/2021
    10.Relief Commissioner (Migrants) J&K. Sir, The applicant has been already informed from time to time as and when his grievance was received in this office viz letter No..RRCM/griev/20-21/43-44 dated 27-05-2020, RRCM/Griev/20-21/153-54 dated 25-06-2020 and RRCM/Griev/20-21/379-80 dated 21-08-2020 that medical claim of his wife has been approved by the sub committee to the tune of Rs. 5972/- only as per the rates of AIIMS, Delhi or GMC Jammu. However, till date the applicant has not approached this office for collecting the said amount but preferred to file writ petition in the Hon'ble High Court.

     

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    Sunday, February 7, 2021

    USHA KOUL



    USHA KOUL (BABY) FROM BADYAR BALLA SRINAGAR KASHMIR  PRESENLY AT BANTALAB JAMMU LEFT US ALL ON 31 JANUARY  2021
     

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